144 and 147 are two different versions of the same chapter, and no old papyrus has them both. It is the same with chapters 145 and 146. Evidently before the Saitic period, for these chapters, as for the 15th, there was no received text, and the writers had the choice between various versions which the compilers of the Turin text collected together. There are seven ⁂⁂⁂, and the deceased who approaches them has to know three names; first, the ⁂⁂⁂⁂ ⁂⁂⁂ whom Renouf calls _the porter_, evidently from his being styled in chapter 147 ⁂⁂⁂⁂. But if we consider that in some of the old papyri the name of the man is that of the gate itself, ⁂⁂⁂⁂ has to be translated _he who belongs to_, the occupant, the inhabitant, a sense which does not disagree with the word ⁂⁂⁂⁂ since, according to Oriental customs, the master of a house is generally met with at the door, at the entrance. The _doorkeeper_, the _watcher_ (Budge), or the _warder_ (Renouf), is the second person, ⁂⁂⁂⁂⁂⁂⁂ _he who guards the gate_. The third person ⁂⁂⁂⁂⁂⁂⁂, as the text says reports to Osiris every day the things of the world, and I suppose also, who is coming towards the gate. Renouf calls this person _the teller_. I shall use the word _herald_, which I adopted previously. In the six old texts which I collated, we find only the reciting of the three names. The Papyrus of Nu in the British Museum alone contains the allocution to the gates of the Turin text. It is therefore from the Papyrus of Nu that this chapter has been translated. (Budge, _The Book of the Dead_.) 1. The title is taken from Papyrus _Ax_. The Turin text calls this chapter “_the chapter of knowing the occupants of the seven gates_.” 2. A flame, judging from the determinative ⁂. 3. ⁂⁂⁂⁂⁂⁂⁂⁂ as we read in chapter 147. 4. ⁂⁂⁂ _N._ ⁂⁂⁂⁂⁂⁂ lit. “receives the saying.” I suppose it means receives the right or the privilege to say the words which follow: “I am one of them.” 5. ⁂⁂⁂⁂ a word which has various meanings. Renouf translates: “protection, safeguard, powers, attributes.” I believe in many cases it corresponds to what we call “the nature,” and that it is used as a periphrase instead of an abstract adjective, which does not exist in Egyptian. The real sense of such an expression ⁂⁂⁂⁂⁂ ⁂⁂⁂⁂⁂ ⁂⁂⁂⁂⁂ seems to be ‘such as he is, such am I, and such is Rā.’ 6. I read with the Turin text ⁂⁂⁂⁂. The papyrus _Pb_, which reproduces this sentence in an addition to 136A writes ⁂⁂⁂. 7. ⁂⁂⁂. ‘The god of the lock, or the curling god,’ another name for ⁂⁂⁂ Apepi, an evil power which must be driven away. Chapter 130, line 39, I should translate: ‘Osiris follows the path of Rā in the morning, and drives away the curling god.’ 8. ‘The steel firmament,’ ⁂⁂⁂⁂, generally mentioned in connection with storms and bad weather, so that possibly we have to consider here the colour of the metal, and translate ‘the dark sky, the black sky.’ 9. The books of Thoth, the divine writer.